大般若波羅蜜多經

THIRTEENTH ASSEMBLY

CHAPTER ON THE PERFECTION OF PATIENCE

Thus have I heard:

At one time, the Blessed One was dwelling with one thousand two hundred and fifty great bhiksus in Anathapindika’s Park in Jeta Grove, at the city of Sravasti. At that time, the World-Honored One said to the Venerable Purna Maitrayaniputra:

“Now, for the sake of the great bodhisattvas who wish to realize unsurpassed, perfect enlightenment, you should expound the perfection of patience.”

Purna Maitrayaniputra respectfully accepted the Buddha’s instruction and, relying upon the Buddha’s spiritual power, addressed the Buddha:

“World-Honored One! If great bodhisattvas wish to realize unsurpassed, perfect enlightenment, then even when subjected to abuse and slander by other sentient beings, they must patiently endure it. They should not give rise to anger or resentment, but should arouse loving-kindness and compassion in order to repay those beings’ kindness. Such bodhisattvas possess profound faith and delight in the perfection of patience. Whenever they arouse a mind of patience, they dedicate it toward the attainment of the wisdom of all-knowledge. These great bodhisattvas are able to abide in the perfection of patience.”

At that time, Sariputra asked the Venerable Purna Maitrayaniputra:

“How does the cultivation of patience by bodhisattvas differ from the cultivation of patience by the sravakas?”

Purna Maitrayaniputra replied:

“The cultivation of patience by sravakas is called a practice of partial scope, for the objects embraced by it are not fully complete. The cultivation of patience by bodhisattvas is called a practice of complete scope, for the objects embraced by it are entirely complete. That is to say, the patience of bodhisattvas is immeasurable. Because they wish to bring benefit and happiness to immeasurable sentient beings, they don the armor of patience and make this vow: ‘I shall liberate immeasurable sentient beings, causing them all to leave suffering far behind and realize the bliss of nirvana.’ Therefore, the patience of bodhisattvas is called immeasurable.

“The patience of sravakas is practiced solely to abandon the afflictions of their own persons, not for the sake of sentient beings. Therefore, it is called partial patience. It is unlike the abundant and immeasurable patience of great bodhisattvas. Because bodhisattvas never depart from the perfection of patience, their patience is called complete. If anyone gives rise to an impure mind toward a bodhisattva, being unable to endure and seeking to cause harm, one should know that such a person incurs immeasurable offenses—far more than toward those of the sravaka vehicle, the pratyekabuddha vehicle, and so forth. Therefore, the patience of bodhisattvas is supreme.

“Furthermore, Sariputra! Even if great bodhisattvas are rebuked by a Tathagata, Arhat, Perfectly Enlightened One, their minds do not become angry. Likewise, even if they are abused or slandered by a butcher, a bearer of corpses, or other lowly sentient beings, they do not give rise to anger, resentment, or thoughts of retaliation, even for an instant.

Such bodhisattvas guard and uphold the perfection of patience, quickly bring it to fulfillment, and before long attain the wisdom of all-knowledge. By training in the perfection of patience in this way, they gradually reach its consummation and swiftly realize unsurpassed, perfect enlightenment. Only when great bodhisattvas thus abide in and uphold the perfection of patience can they endure the abuse and humiliation inflicted by others.

Their minds remain unmoved like Mount Sumeru; their merits and wholesome roots increase, become difficult to destroy, and swiftly lead them to realize unsurpassed, perfect enlightenment and bring benefit and happiness to the entire world.”

Sariputra then asked the Venerable Purna Maitrayaniputra:

“When a great bodhisattva is cultivating patience, suppose two people approach the bodhisattva. One, with a wholesome intention, rubs sandalwood powder upon the bodhisattva’s body. The other, with a malicious intention, burns the bodhisattva’s body with fire. What states of mind should the bodhisattva arouse toward these people?”

Purna Maitrayaniputra replied:

“Because this great bodhisattva wishes to realize unsurpassed, perfect enlightenment, the bodhisattva should not give rise to fondness for the first person or anger toward the second. The bodhisattva should arouse an impartial mind toward both, wishing to bring complete benefit and happiness to them equally. Thus, great bodhisattvas who practice the perfection of patience should abide in the perfection of patience.

“If great bodhisattvas practice the perfection of patience and abide in the perfection of patience, they are great bodhisattvas who practice within the bodhisattvas’ sphere of practice without error and abide without error in the bodhisattvas’ pure land. Such great bodhisattvas should not give rise to anger, resentment, or thoughts of retaliation toward sentient beings. These great bodhisattvas perfect patience toward sentient beings, perfect commendation, perfect gentleness, and perfect joyful intent. Everywhere they arouse loving-kindness, without wrath or resentment. Thus, if other sentient beings approach great bodhisattvas with hostile intentions, wishing to strike, bind, humiliate, or revile them, the bodhisattvas should patiently endure it, and their minds must not seek retaliation.

“Likewise, if other sentient beings come to great bodhisattvas wishing to quarrel and act harmfully, the bodhisattvas should arouse a mind of harmony toward them and apologize with gentle words, causing them to relinquish their malicious intentions. The bodhisattvas should then reflect: ‘These sentient beings have come to me to provoke a quarrel and do not seek what is beneficial. When I realize unsurpassed, perfect enlightenment, I should proclaim the profound Dharma of emptiness for their sake, so that they may bring all quarrels to an end.’

“That is, the bodhisattvas should proclaim for them that the emptiness of the form skandha is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel. They should likewise proclaim for them that the emptiness of the skandhas of feeling, perception, formations, and consciousness is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel.

“Or they should proclaim for them that the emptiness of the eye ayatana is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel. They should likewise proclaim for them that the emptiness of the ear, nose, tongue, body, and mind ayatanas is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel.

“Or they should proclaim for them that the emptiness of the form ayatana is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel. They should likewise proclaim for them that the emptiness of the sound, scent, taste, touch, and dharma ayatanas is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel.

“Or they should proclaim for them that the emptiness of the eye dhatu is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel. They should likewise proclaim for them that the emptiness of the ear, nose, tongue, body, and mind dhatus is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel.

“Or they should proclaim for them that the emptiness of the form dhatu is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel. They should likewise proclaim for them that the emptiness of the sound, scent, taste, touch, and dharma dhatus is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings’ minds will immediately cease to quarrel.”

Or they proclaim to them that the emptiness of the eye-consciousness dhatu is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds. Likewise, they proclaim to them that the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds.

Or they proclaim to them that the emptiness of eye-contact is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds. Likewise, they proclaim to them that the emptiness of ear-, nose-, tongue-, body-, and mind-contact is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds.

Or they proclaim to them that the emptiness of all feelings arising with eye-contact as condition is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds. Likewise, they proclaim to them that the emptiness of all feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds.

Or they proclaim to them that the emptiness of the earth dhatu is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds. Likewise, they proclaim to them that the emptiness of the water, fire, wind, space, and consciousness dhatus is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds.

Or they proclaim to them that the emptiness of the causal condition is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds. Likewise, they proclaim to them that the emptiness of the immediately antecedent condition, the objective condition, and the predominant condition is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds.

Or they proclaim to them that the emptiness of ignorance is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds. Likewise, they proclaim to them that the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging, and death is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds.

Or they proclaim to them that the emptiness of the Desire Realm is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds. Likewise, they proclaim to them that the emptiness of the Form Realm, the Formless Realm, and the Unconditioned Realm is entirely like an illusion. Within that emptiness there is absolutely no contention, so that upon hearing this, those beings immediately cease all contention in their minds.

Thus, the bodhisattva reflects: When I attain unsurpassed, complete, perfect enlightenment, I shall teach the Dharma to sentient beings in this way, causing them to end all contention forever, so that their minds become impartial like space and they do not seek faults in one another.

Through this, the bodhisattva acquires the magnificently adorned bodily marks of a Great Being. All sentient beings who see them rejoice and benefit one another, until they attain pure nirvana, far removed from all conceptual elaborations and utterly peaceful and blissful.

Shariputra again asked Purna Maitrayaniputra:

– Of the two kinds of patient acceptance, that of bodhisattvas and that of shravakas, which should be known as more extensive, subtle, pure, and supreme?

Purna Maitrayaniputra then asked the Venerable Shariputra in return:

– I shall now question the Venerable One concerning a present matter; may the Venerable One answer as he sees fit.

Shariputra replied:

– Ask your questions, and I shall answer them.

Purna Maitrayaniputra asked:

– Between the gleam of an iron plowshare in the world and the radiance of gold in Jambudvipa, which should be known as more extensive, subtle, pure, and supreme?

Shariputra replied:

– How could the gleam of an iron plowshare in the world compare with the radiance of pure gold in Jambudvipa? The radiance of pure gold in Jambudvipa is more extensive, subtle, pure, and supreme.

Purna Maitrayaniputra said:

– The patient acceptance of shravakas is like the gleam of an iron plowshare in the world. The patient acceptance of bodhisattvas is like the radiance of pure gold in Jambudvipa. Thus, it should be known that the characteristics of these two kinds of patient acceptance differ in superiority and inferiority. Why is this? Shariputra, the patient acceptance of those in the Shravaka Vehicle merely contemplates the form skandha through the consciousness skandha, thereby giving rise to the understanding that there is no self, sentient being, life principle, living being, nurtured being, developing being, person, mind-born being, youth, agent, experiencer, knower, or seer.... The patient acceptance of those in the Bodhisattva Vehicle likewise contemplates the form skandha through the consciousness skandha as being entirely without self-nature, yet thereby gives rise to the understanding that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent.... Therefore, the patient acceptance of bodhisattvas is more extensive, subtle, pure, and supreme than the patient acceptance of shravakas.

The patient acceptance of those in the Shravaka Vehicle merely contemplates the eye ayatana through the mind ayatana, thereby giving rise to the understanding that there is no self, sentient being, life principle, living being, nurtured being, developing being, person, mind-born being, youth, agent, experiencer, knower, or seer.... The patient acceptance of those in the Bodhisattva Vehicle likewise contemplates the eye ayatana through the mind ayatana as being entirely without self-nature, yet thereby gives rise to the understanding that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent.... Therefore, the patient acceptance of bodhisattvas is more extensive, subtle, pure, and supreme than the patient acceptance of shravakas.

The patient acceptance of those in the Shravaka Vehicle merely contemplates the form ayatana through the dharma ayatana, thereby giving rise to the understanding that there is no self, sentient being, life principle, living being, nurtured being, developing being, person, mind-born being, youth, agent, experiencer, knower, or seer.... The patient acceptance of those in the Bodhisattva Vehicle likewise contemplates the form ayatana through the dharma ayatana as being entirely without self-nature, yet thereby gives rise to the understanding that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent....

Therefore, the patient acceptance of bodhisattvas is more extensive, subtle, pure, and supreme than the patient acceptance of shravakas.

The patient acceptance of those in the Shravaka Vehicle merely contemplates the form dhatu through the mind dhatu, thereby giving rise to the understanding that there is no self, sentient being, life principle, living being, nurtured being, developing being, person, mind-born being, youth, agent, experiencer, knower, or seer.... The patient acceptance of those in the Bodhisattva Vehicle likewise contemplates the form dhatu through the mind dhatu as being entirely without self-nature, yet thereby gives rise to the understanding that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent.... Therefore, the patient acceptance of bodhisattvas is more extensive, subtle, pure, and supreme than the patient acceptance of shravakas.

The patience of those in the Sravaka vehicle contemplates only the realm of form through the realm of dharmas, leading to the realization that there is no self, sentient being, life principle, living being, nurturer, one who matures, person, mind-born being, youth, agent, experiencer, knower, or seer... The patience of those in the bodhisattva vehicle likewise contemplates the realm of form through the realm of dharmas as entirely devoid of intrinsic nature, but it leads to the realization that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent... Therefore, the patience of bodhisattvas is more vast, subtle, pure, and excellent than the patience of the Sravakas.

The patience of those in the Sravaka vehicle contemplates only the realm of eye-consciousness through the realm of mind-consciousness, leading to the realization that there is no self, sentient being, life principle, living being, nurturer, one who matures, person, mind-born being, youth, agent, experiencer, knower, or seer... The patience of those in the bodhisattva vehicle likewise contemplates the realm of eye-consciousness through the realm of mind-consciousness as entirely devoid of intrinsic nature, but it leads to the realization that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent... Therefore, the patience of bodhisattvas is more vast, subtle, pure, and excellent than the patience of the Sravakas.

The patience of those in the Sravaka vehicle contemplates only eye-contact through mind-contact, leading to the realization that there is no self, sentient being, life principle, living being, nurturer, one who matures, person, mind-born being, youth, agent, experiencer, knower, or seer... The patience of those in the bodhisattva vehicle likewise contemplates eye-contact through mind-contact as entirely devoid of intrinsic nature, but it leads to the realization that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent... Therefore, the patience of bodhisattvas is more vast, subtle, pure, and excellent than the patience of the Sravakas.

The patience of those in the Sravaka vehicle contemplates only the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition, leading to the realization that there is no self, sentient being, life principle, living being, nurturer, one who matures, person, mind-born being, youth, agent, experiencer, knower, or seer... The patience of those in the bodhisattva vehicle likewise contemplates the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition as entirely devoid of intrinsic nature, but it leads to the realization that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent...

Therefore, the patience of bodhisattvas is more vast, subtle, pure, and excellent than the patience of the Sravakas.

The patience of those in the Sravaka vehicle contemplates only the earth dhatu through the consciousness dhatu, leading to the realization that there is no self, sentient being, life principle, living being, nurturer, one who matures, person, mind-born being, youth, agent, experiencer, knower, or seer... The patience of those in the bodhisattva vehicle likewise contemplates the earth dhatu through the consciousness dhatu as entirely devoid of intrinsic nature, but it leads to the realization that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent... Therefore, the patience of bodhisattvas is more vast, subtle, pure, and excellent than the patience of the Sravakas.

The patience of those in the Sravaka vehicle contemplates only ignorance through aging and death, leading to the realization that there is no self, sentient being, life principle, living being, nurturer, one who matures, person, mind-born being, youth, agent, experiencer, knower, or seer... The patience of those in the bodhisattva vehicle likewise contemplates ignorance through aging and death as entirely devoid of intrinsic nature, but it leads to the realization that they are unborn, unceasing, undefiled, unpurified, neither increasing nor diminishing, and originally quiescent... Therefore, the patience of bodhisattvas is more vast, subtle, pure, and excellent than the patience of the Sravakas.

Furthermore, Sariputra, if a great bodhisattva who wishes to attain unsurpassed, complete enlightenment is confronted by hostile bandits who cut his hands and feet into small pieces, that great bodhisattva reflects: The number of grains of sand in the Ganges may be known, but the number of bodies is difficult to know. Since both the body being cut and the person who cuts it belong to form, the number of their divisions is difficult to know. Once the body has been dismembered into minute pieces, why should anger arise in dependence upon this?

Contemplating the meaning in this way, even when hostile bandits dissect his body limb by limb, this great bodhisattva patiently endures it and remains utterly free from thoughts of anger or revenge. In accordance with every arising of the mind of patience, these bodhisattvas dedicate it toward the attainment of the knowledge of all-knowing wisdom and preserve the perfection of patience. Thus you should know that great bodhisattvas constantly practice the perfection of patience at all times and never abandon it.

Furthermore, Sariputra, if a great bodhisattva who wishes to attain unsurpassed, complete enlightenment is beaten and reviled by someone, that great bodhisattva reflects: The number of grains of sand in the Ganges may be known, but the number of offenses associated with my body is difficult to know. From beginningless time until now, I have given rise to afflictions and evil karma and committed harmful deeds contrary to principle, for which the Buddhas and noble sages have all reproached me. The beating and abuse that this person now inflicts upon me do not amount to one hundredth, one thousandth, or even one part in countless myriads of those offenses. Why, then, should anger arise in dependence upon this?

Contemplating the meaning in this way, even when someone comes to beat and revile him, this great bodhisattva patiently accepts and endures it and remains utterly free from thoughts of anger or revenge. In accordance with every arising of the mind of patience, these great bodhisattvas dedicate it toward the attainment of the knowledge of all-knowing wisdom and preserve the perfection of patience. Thus you should know that great bodhisattvas constantly practice the perfection of patience at all times and never abandon it.

Furthermore, Sariputra, if a great bodhisattva who wishes to attain unsurpassed, complete enlightenment is confronted by hostile bandits who plunder his possessions, that great bodhisattva should reflect: By their intrinsic nature, all such possessions are empty and belong to no one. Why, then, should anger arise in dependence upon this?

Contemplating the meaning in this way, although confronted by hostile bandits who plunder his possessions, this great bodhisattva remains utterly free from anger and resentment. In accordance with every arising of the mind of patience, these great bodhisattvas dedicate it toward the attainment of the knowledge of all-knowing wisdom and preserve the perfection of patience. Thus you should know that great bodhisattvas constantly practice the perfection of patience at all times and never abandon it.

Furthermore, Sariputra, if a great bodhisattva wishes to attain unsurpassed, complete enlightenment, he should cultivate his mind to be like earth, water, fire, wind, space, and so forth...

Sariputra asked:

– Why must great bodhisattvas who wish to attain unsurpassed, complete enlightenment cultivate their minds to be like earth, water, fire, wind, space, and so forth...?

Purnamaitrayaniputra replied:

– If bodhisattvas wish to attain unsurpassed, complete enlightenment, they should cultivate their minds to be like the great earth, great water, great fire, great wind, and space, without discrimination.

Sariputra asked:

– Why must great bodhisattvas who wish to attain unsurpassed, complete enlightenment cultivate their minds to be like the great earth, without discrimination?

Purnamaitrayaniputra replied:

– Just as the great earth, though pleasing forms, scents, tastes, and tangible objects are placed upon it, is neither delighted by nor attached to them; and though displeasing forms, scents, tastes, and tangible objects are cast upon it, it is neither angered nor distressed. So too, great bodhisattvas, though encountering pleasing objects, are neither delighted by nor attached to them; and though encountering distressing objects, they are neither angered nor grieved. Because pure faith and patient acceptance are always present before them, their minds remain impartial, like the great earth. Therefore, it is said that great bodhisattvas who wish to attain unsurpassed, perfect enlightenment should cultivate their minds to be like the great earth, free from discrimination.

Śāriputra asked:

– Why should great bodhisattvas who wish to attain unsurpassed, perfect enlightenment cultivate their minds to be like the great waters, free from discrimination?

Pūrṇa Maitrāyaṇīputra replied:

– Just as the great waters, though pleasing forms, scents, tastes, and tangible objects are placed within them, are neither delighted by nor attached to them; and though displeasing forms, scents, tastes, and tangible objects are cast into them, they are neither angered nor distressed. So too, great bodhisattvas, though encountering pleasing objects, are neither delighted by nor attached to them; and though encountering distressing objects, they are neither angered nor grieved. Because pure faith and patient acceptance are always present before them, their minds remain impartial, like the great waters. Therefore, it is said that great bodhisattvas who wish to attain unsurpassed, perfect enlightenment should cultivate their minds to be like the great waters, free from discrimination.

Śāriputra asked:

– Why should great bodhisattvas who wish to attain unsurpassed, perfect enlightenment cultivate their minds to be like a great fire, free from discrimination?

Pūrṇa Maitrāyaṇīputra replied:

– Just as a great fire, though pleasing forms, scents, tastes, and tangible objects are placed within it, is neither delighted by nor attached to them; and though displeasing forms, scents, tastes, and tangible objects are cast into it, it is neither angered nor distressed. So too, great bodhisattvas, though encountering pleasing objects, are neither delighted by nor attached to them; and though encountering distressing objects, they are neither angered nor grieved. Because pure faith and patient acceptance are always present before them, their minds remain impartial, like a great fire. Therefore, it is said that great bodhisattvas who wish to attain unsurpassed, perfect enlightenment should cultivate their minds to be like a great fire, free from discrimination.

Śāriputra asked:

– Why should great bodhisattvas who wish to attain unsurpassed, perfect enlightenment cultivate their minds to be like a great wind, free from discrimination?

Pūrṇa Maitrāyaṇīputra replied:

– Just as a great wind, though pleasing forms, scents, tastes, and tangible objects are placed within it, is neither delighted by nor attached to them; and though displeasing forms, scents, tastes, and tangible objects are cast into it, it is neither angered nor distressed. So too, great bodhisattvas, though encountering pleasing objects, are neither delighted by nor attached to them; and though encountering distressing objects, they are neither angered nor grieved. Because pure faith and patient acceptance are always present before them, their minds remain impartial, like a great wind. Therefore, it is said that great bodhisattvas who wish to attain unsurpassed, perfect enlightenment should cultivate their minds to be like a great wind, free from discrimination.

Śāriputra asked:

– Why should great bodhisattvas who wish to attain unsurpassed, perfect enlightenment cultivate their minds to be like space, free from discrimination?

Pūrṇa Maitrāyaṇīputra replied:

– Just as space, though pleasing forms, scents, tastes, and tangible objects are placed within it, is neither delighted by nor attached to them; and though displeasing forms, scents, tastes, and tangible objects are cast into it, it is neither angered nor distressed. So too, great bodhisattvas, though encountering pleasing objects, are neither delighted by nor attached to them; and though encountering distressing objects, they are neither angered nor grieved. Because pure faith and patient acceptance are always present before them, their minds remain impartial, like space. Therefore, it is said that great bodhisattvas who wish to attain unsurpassed, perfect enlightenment should cultivate their minds to be like space, free from discrimination.

Śāriputra then asked the Venerable Pūrṇa Maitrāyaṇīputra:

– Since space is unconditioned, are great bodhisattvas also bound by the unconditioned?

Pūrṇa Maitrāyaṇīputra replied:

– It is not that bodhisattvas are bound by the unconditioned. Rather, by skillful means, bodhisattvas cultivate prajnaparamita and contemplate body and mind as being equally like space, thereby becoming free from discrimination toward objects and capable of cultivating the perfection of patient acceptance. That is, by skillful means, great bodhisattvas contemplate body and mind as lacking intrinsic nature and being unobstructed, equally like space, and thus endure all manner of contact with knives, clubs, and so forth.

Through such skillful means, great bodhisattvas rely upon prajnaparamita and contemplate body and mind as being equally like space, thereby safeguarding the perfection of patient acceptance.

Even if they must continually endure the fierce fires, knives, and clubs of the hells and other sufferings that torment the body, their minds remain impartial, unchanged, and unmoved. Such great bodhisattvas cultivate and safeguard prajnaparamita, contemplating body and mind as being equally like space and enduring all sufferings without change or agitation. For great bodhisattvas to endure all sufferings in this unchanged and unmoved manner is precisely the perfection of patient acceptance.

Thus, when great bodhisattvas cultivating prajnaparamita encounter severe suffering, they should think: From beginningless samsara until now, although I have undergone much painful suffering of body and mind, such suffering may not even have enabled me to attain the fruit of stream-entry, once-returning, non-returning, arhatship, or a pratyekabuddha’s enlightenment, much less unsurpassed, perfect enlightenment. The many sufferings my body and mind now undergo are for the benefit of sentient beings; therefore, I shall certainly attain unsurpassed, perfect enlightenment. Thus, I should now joyfully accept them. Great bodhisattvas who contemplate this meaning increase the strength of their patience even while undergoing many sufferings and accept them joyfully.

Furthermore, Śāriputra! It is like a person who eats food endowed with a hundred flavors: body and mind become refreshed, and even greater joy arises. So too, when bodhisattvas see supplicants approaching, whether asking for wealth or for parts of their bodies, they give accordingly. While enduring the resulting sufferings, they patiently and joyfully accept them; their bodies and minds are filled with delight, and this joy surpasses the former joy by hundreds of thousands of times.

Furthermore, Śāriputra! When arhats behold the Tathagata, the Worthy One, the Perfectly Enlightened One, although their outflows have already been exhausted, they nevertheless give rise to even greater joy, reverence, and supreme faith. So too, when great bodhisattvas see supplicants approaching, whether asking for wealth or for parts of their bodies, they give rise to even greater joy, reverence, and supreme faith.

They patiently accept the enmity, harm, abuse, humiliation, and all the various severe sufferings inflicted by such people. At that very time, they arouse a mind of patient acceptance and dedicate it toward the attainment of all-knowing wisdom. Great bodhisattvas who, at that very time, arouse a mind of patient acceptance and dedicate it toward the attainment of all-knowing wisdom never depart from cultivating the perfection of patient acceptance.

They constantly bring great benefit to sentient beings without interruption.

Furthermore, Śāriputra, great bodhisattvas who wish to realize unsurpassed, perfect enlightenment should cultivate patient acceptance toward all sentient beings. When struck, they should not strike back; when reviled, they should not revile in return; when slandered, they should not slander in return; when met with anger, they should not become angry in return; when reproached, they should not reproach in return; when confronted with resentment, they should not harbor resentment in return; when threatened, they should not threaten in return; and when harmed, they should not harm in return.

They should patiently endure and accept all evil deeds. Why is this? Śāriputra, it is because these great bodhisattvas never relinquish the mind of omniscient knowledge and wish to benefit all sentient beings. If great bodhisattvas never relinquish the mind of omniscient knowledge and wish to bring great benefit to all sentient beings, then even if their bodies were pierced by a thousand spear points, not a single thought of retaliation would arise in their minds.

Toward those who harmed them, they would always give rise to patient acceptance and pure faith.

Great bodhisattvas who cultivate the prajnaparamita of patient acceptance in this way, wishing to bring great benefit to all sentient beings, will certainly attain bodies the color of pure gold, adorned with excellent marks, gladdening all who behold them. Therefore, Śāriputra, great bodhisattvas should diligently cultivate the power of patient acceptance, patiently enduring and accepting all sufferings inflicted upon them by hostile adversaries.

If great bodhisattvas cultivate the power of patient acceptance, patiently enduring and accepting all sufferings, they thereby safeguard the prajnaparamita of patient acceptance. These great bodhisattvas become remote from birth and death, draw near to omniscient knowledge, and bring great benefit to all sentient beings.

If great bodhisattvas delight in the Śrāvaka Vehicle or the Pratyekabuddha Vehicle, one should know that they have fallen away from the bodhisattva’s prajnaparamita of patient acceptance. Why is this? Great bodhisattvas fully undergo in their own bodies the boundless, great sufferings of birth and death, yet they do not become attached to those teachings of the śrāvakas and pratyekabuddhas that can benefit only oneself. Why is this? Śāriputra, if great bodhisattvas become attached to the Śrāvaka Vehicle or the Pratyekabuddha Vehicle, one should know that they have fallen away from their own sphere of practice and are practicing within the sphere of others.

Śāriputra then asked the Venerable Pūrṇa Maitrāyaṇīputra:

– What is meant by great bodhisattvas practicing within the sphere of others?

Pūrṇa Maitrāyaṇīputra replied:

– If great bodhisattvas abide on the stage of a śrāvaka or the stage of a pratyekabuddha, they are practicing within the sphere of others. If great bodhisattvas give rise to thoughts concerning the Śrāvaka Vehicle or thoughts concerning the Pratyekabuddha Vehicle, they are practicing within the sphere of others. If great bodhisattvas become attached to teachings corresponding to the Śrāvaka Vehicle or delight in discourses corresponding to the Pratyekabuddha Vehicle, they are practicing within the sphere of others.

Furthermore, Śāriputra, if great bodhisattvas delight in contemplating whether the form skandha is permanent or impermanent, or delight in contemplating whether the skandhas of feeling, perception, formations, and consciousness are permanent or impermanent, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the form skandha is pleasant or painful, or delight in contemplating whether the skandhas of feeling, perception, formations, and consciousness are pleasant or painful, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the form skandha is self or non-self, or delight in contemplating whether the skandhas of feeling, perception, formations, and consciousness are self or non-self, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the form skandha is pure or impure, or delight in contemplating whether the skandhas of feeling, perception, formations, and consciousness are pure or impure, they are practicing within the sphere of others.

Furthermore, Śāriputra, if great bodhisattvas delight in contemplating whether the eye ayatana is permanent or impermanent, or delight in contemplating whether the ear, nose, tongue, body, and mind ayatanas are permanent or impermanent, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the eye ayatana is pleasant or painful, or delight in contemplating whether the ear, nose, tongue, body, and mind ayatanas are pleasant or painful, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the eye ayatana is self or non-self, or delight in contemplating whether the ear, nose, tongue, body, and mind ayatanas are self or non-self, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the eye ayatana is pure or impure, or delight in contemplating whether the ear, nose, tongue, body, and mind ayatanas are pure or impure, they are practicing within the sphere of others.

Furthermore, Śāriputra, if great bodhisattvas delight in contemplating whether the form ayatana is permanent or impermanent, or delight in contemplating whether the sound, odor, taste, tangible-object, and dharma ayatanas are permanent or impermanent, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the form ayatana is pleasant or painful, or delight in contemplating whether the sound, odor, taste, tangible-object, and dharma ayatanas are pleasant or painful, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the form ayatana is self or non-self, or delight in contemplating whether the sound, odor, taste, tangible-object, and dharma ayatanas are self or non-self, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the form ayatana is pure or impure, or delight in contemplating whether the sound, odor, taste, tangible-object, and dharma ayatanas are pure or impure, they are practicing within the sphere of others.

Furthermore, Śāriputra, if great bodhisattvas delight in contemplating whether the eye dhatu is permanent or impermanent, or delight in contemplating whether the ear, nose, tongue, body, and mind dhatus are permanent or impermanent, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the eye dhatu is pleasant or painful, or delight in contemplating whether the ear, nose, tongue, body, and mind dhatus are pleasant or painful, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the eye dhatu is self or non-self, or delight in contemplating whether the ear, nose, tongue, body, and mind dhatus are self or non-self, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the eye dhatu is pure or impure, or delight in contemplating whether the ear, nose, tongue, body, and mind dhatus are pure or impure, they are practicing within the sphere of others.

Furthermore, Śāriputra, if great bodhisattvas delight in contemplating whether the form dhatu is permanent or impermanent, or delight in contemplating whether the sound, odor, taste, tangible-object, and dharma dhatus are permanent or impermanent, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the form dhatu is pleasant or painful, or delight in contemplating whether the sound, odor, taste, tangible-object, and dharma dhatus are pleasant or painful, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the form dhatu is self or non-self, or delight in contemplating whether the sound, odor, taste, tangible-object, and dharma dhatus are self or non-self, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the form dhatu is pure or impure, or delight in contemplating whether the sound, odor, taste, tangible-object, and dharma dhatus are pure or impure, they are practicing within the sphere of others.

Furthermore, Śāriputra, if great bodhisattvas delight in contemplating whether the eye-consciousness dhatu is permanent or impermanent, or delight in contemplating whether the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are permanent or impermanent, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the eye-consciousness dhatu is pleasant or painful, or delight in contemplating whether the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are pleasant or painful, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the eye-consciousness dhatu is self or non-self, or delight in contemplating whether the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are self or non-self, they are practicing within the sphere of others.

If great bodhisattvas delight in contemplating whether the eye-consciousness dhatu is pure or impure, or delight in contemplating whether the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are pure or impure, they are practicing within the sphere of others.

Śāriputra again asked the Venerable Pūrṇa Maitrāyaṇīputra:

– What is meant by great bodhisattvas practicing within their own sphere?

Pūrṇa Maitrāyaṇīputra replied:

– If great bodhisattvas cultivate the six prajnaparamitas with mental attention corresponding to omniscient knowledge, they are practicing within their own sphere.

If any great bodhisattva cultivates the six paramitas, no evil mara can harm them. It is like foxes, which cannot harm turtles and soft-shelled turtles; because they are unharmed, they can move about freely. Great bodhisattvas who cultivate the six paramitas are likewise: they cannot be harmed by any evil mara, and because they are unharmed, they can cultivate freely.

Furthermore, Shariputra, suppose that evil maras transformed all the sentient beings throughout the great trichiliocosm into evil maras. Each mara, accompanied by a vast retinue of mara troops, came one after another to the place of a great bodhisattva. Yet because this great bodhisattva cultivates the six paramitas, those evil maras would be unable to cause harm. Because they could cause no harm, the bodhisattva would cultivate freely. It is like foxes, which cannot harm turtles and soft-shelled turtles; because they cannot harm them, the turtles and soft-shelled turtles move about freely.

Therefore, Shariputra, a great bodhisattva should train in this way: “My mind should never become separated from the six paramitas.” If the mind does not become separated from the six paramitas, no evil mara can cause harm; because the bodhisattva is unharmed, the bodhisattva cultivates freely.

Shariputra then asked the Venerable Purna Maitrayaniputra:

“How should a great bodhisattva know the works of mara as they truly are?”

Purna Maitrayaniputra replied:

“If a great bodhisattva takes no delight in hearing teachings corresponding to the paramitas, it should be known that this is the work of evil maras.

“Furthermore, Shariputra, if a great bodhisattva takes no delight in receiving and retaining teachings corresponding to the paramitas, it should be known that this is the work of evil maras.

“Furthermore, Shariputra, if a great bodhisattva takes no delight in reading and reciting teachings corresponding to the paramitas, it should be known that this is the work of evil maras.

“Furthermore, Shariputra, if a great bodhisattva takes no delight in contemplating teachings corresponding to the paramitas, it should be known that this is the work of evil maras.

“Furthermore, Shariputra, if a great bodhisattva takes no delight in cultivating practices corresponding to the paramitas, it should be known that this is the work of evil maras.

“Having clearly understood these matters, great bodhisattvas reflect: ‘Surely evil maras are using expedient means to obstruct my mind from seeking omniscience. I must not now comply with their wishes, but must diligently cultivate and study the prajnaparamita.’

“This great bodhisattva should neither become angry with those evil maras nor give rise to impatience. To practice in this way is the paramita of patience. This great bodhisattva reflects: ‘When I attain unsurpassed, complete enlightenment, I should liberate sentient beings and enable them to eliminate forever the qualities of greed, hatred, and delusion. Therefore, I should not now become angry with those evil maras.’ When a great bodhisattva can reflect in this way, that great bodhisattva surpasses the evil maras and freely cultivates the paramitas of generosity, pure discipline, patience, diligence, meditative concentration, and prajna.

“If attention corresponding to omniscience does not arise before a great bodhisattva, the great bodhisattva then reflects: ‘I must not now follow an improper course, for it causes me to forget omniscience.’ The bodhisattva should thus reproach their own mind: ‘Today I have passed my time in vain.’”

Shariputra asked the Venerable Purna Maitrayaniputra:

“To what extent is one said to have passed one’s time in vain?”

Purna Maitrayaniputra replied:

“If, whenever a great bodhisattva practices any one of these six paramitas, the bodhisattva does not recollect omniscience and does not dedicate the merit toward omniscience, then that great bodhisattva has passed the time in vain and has diminished the fruits of that time.

“If, whenever a great bodhisattva practices any one of these six paramitas, whether on the second day, the third day, or thereafter, the bodhisattva eventually recollects omniscience and dedicates the merit toward omniscience, then although that great bodhisattva has committed a fault, the bodhisattva is nevertheless said to obtain fruit from each period of time.”

Shariputra asked Purna Maitrayaniputra:

“Is there a difference between the patience of a bodhisattva and the patience of an arhat?”

Purna Maitrayaniputra replied:

“I shall now ask the Venerable in return: How do Mount Sumeru and a mustard seed differ in size, height, and weight?”

Shariputra replied:

“The difference is immeasurable.”

Purna Maitrayaniputra said:

“The patience of a bodhisattva and the patience of an arhat are likewise; there is no need to ask.

“Furthermore, Shariputra, what do you think? Which is greater: the water in the great ocean or a drop of water on the tip of a hair?”

Shariputra replied:

“The water in the great ocean exceeds the water on the tip of a hair by a hundredfold, a thousandfold, even by tens of millions of kotis; none of these can equal even the smallest fraction of its quantity.”

Purna Maitrayaniputra said:

“The patience of a bodhisattva and the patience of an arhat are likewise: a hundredth part, a thousandth part, even a ten-million-koti-th part cannot equal the smallest fraction of the former. Therefore, one should not ask such a question.”

The Buddha praised Purna Maitrayaniputra:

“Excellent! Excellent! It is exactly as you have said. Relying upon the Buddha’s majestic power, you have skillfully taught the paramita of patience. To compare the measure of a great bodhisattva’s patience with the greater or lesser measure of the patience of shravakas and pratyekabuddhas would be like attempting to compare the measure of the Tathagata’s patience with the greater or lesser measure of the patience of shravakas, pratyekabuddhas, and so forth. Why? Because the bodhisattvas’ accomplishment of patience is utterly boundless in measure and should not be compared with the measure of the patience of shravakas and others.”

The Buddha then told Ananda:

“You should receive and retain Purna Maitrayaniputra’s words concerning a great bodhisattva’s cultivation of patience and must not allow them to be forgotten.”

Ananda said to the Buddha:

“Blessed One, I have received and retained exactly what Purna Maitrayaniputra has taught concerning a great bodhisattva’s cultivation of the paramita of patience, and I shall certainly never forget it.”

When the Blessed One had expounded this sutra, the Venerable Purna Maitrayaniputra, the Venerable Shariputra, the Venerable Ananda, the assemblies of bodhisattvas and shravakas, together with all the devas, nagas, yakshas, asuras, and others, rejoiced upon hearing the Buddha’s teaching, faithfully accepted it, and respectfully practiced it.

Fascicle 589

END